Clobber Passages – 1 Corinthians and 1 Timothy
Author: ettie.v
Author Location: Sandton, South Africa
1 Cor. 6:9 and 1 Tim 1:10 is often used to prove that the Bible speaks against being gay. People often use these scriptures to say: “The Bible ‘clearly’ condemns homosexuality.”
To start off, it is important to note that a 100 years ago, the words “homosexual” or “homosexuality” had never before been found in the Bible. For 1900 years the Bible was translated in a specific way – then suddenly a change in translation came that had a great effect on millions of people’s lives. It was only in 1946 that the first Bible translation appeared with reference to homosexuality and with that condemning the homosexuals. Take note – it was only from 1946 that people could say that the Bible “clearly” condemns homosexuality.
This was because of how two Greek words, “malakoi” and “arsenokoites” were translated to English.
“malakoi”
There are cases where malakoi is translated as “sodomite”, “male prostitute” or “homosexual” – in these cases it is a clear that the original meaning of the word was ignored or mistranslated. Scholars agree that the meaning of malakoi is “soft” or “effeminate”, referring to weak, vulnerable, fearful or lazy. In other ancient texts malakoi refers to cowards or those are living easy lives and cannot endure the hardships of hard labor. It is a negative female characteristic, with which the positive male characteristic is contrasted.
To translate malakoi as “homosexual sex” or even “male prostitute” is an attempt by the translators to condemn gay and lesbian individuals. When it comes to what the word “effeminate” could mean in this context, the list is endless, but when translators choose to alienate and condemn one category of people – homosexuals – they are clearly driven by a heterosexist ideology.
The intent of scripture is not to hurt, oppress or destroy people – when this is the outcome of scripture, we need to re-evaluate our interpretation. The Church’s stance on homosexuality has led to depression, oppression, loneliness, hatred, violence, and the suicide of millions of people.
The Roman view of an effeminate person would be somewhat different than our understanding today. In the Roman worldview an effeminate person would be someone who couldn’t handle sickness well, being afraid to die, expressing pain and grief, surrendering to an enemy, softness and idleness. Acting, singing and dancing were seen as effeminate. Masculinity was seen in having control over your desires, power, courage, bravery, working hard and endurance.
Men who were controlled by lust and had sex with too many women were seen as effeminate. Men could penetrate other men to display their dominance over them and they would not be seen as effeminate. Being effeminate had nothing to do with homosexuality – which means that translating “molokoi” as “homosexuality” or “practicing homosexuality” would be inaccurate and a bad translation choice.
My big take away here, when I read 1 Cor. 6:9, is not to allow myself to feel condemned over my sexuality and being gay (because of bad translation) – but rather not be spineless and cowardly. I want to be bold and courageous. I want to fight for what is right. I want to make an impact in this world – make a difference in the lives of millions of LGBTQ+ community members who have been rejected and hurt by the Church. I do not want to just go along with the flow. I do not want to sit in comfort, while others are suffering and being condemned and abused to the point where they feel like suicide is the only option.
“arsenokoites”
In recent years, it has been assumed by some scholars that arsenokoites comes from “arsen” = “men” and “koites” = “bed” and can automatically be assumes to mean that Paul is referring to “men who sleep together” = homosexual sex. This is not linguistically correct and this would be a huge assumption, that has a huge effect on millions of gay Christians’ lives. Interpreting the word in this way has no supportive evidence.
The only way to truly analyze the true meaning of a word is by inspecting its use in other contexts and the word arsenokoites is a word that is found in very few other ancient Greek resources.
The only other texts where arsenokoites is used is in lists of sins and makes it very difficult to derive meaning from these contexts. However, there is a tendency by writers to list the sins together that fit together. It is impossible not to note that more often than not, arsenokoites is not mentioned among sexual sins, as would be expected if the word was referring to homosexual sex, but rather mentioned among sins of economic injustice or exploitation.
Taking this into context it would seem possible the meaning of the word would relate closer to “economic exploitation through the means of sex” but not specifically homosexual sex.
It is not possible to come to a 100% conclusion that arsenokoites does not refer to homosexual sex, but there is also no way to prove that it does. To simply assume that this word does mean “homosexual sex” would be a big assumption to make that would have a profound implication on the lives of millions of gay Christians.
Conclusion
Bridget Eileen Rivera in her book Heavy Burdens says the following:
“I’d like to point out a more salient fact: the above debate is just that—a debate. There’s nothing “clear” about it. In order to answer the questions raised, you’d have to know Greek and Hebrew—or find someone who does. Even then, scholars disagree on the correct interpretation given the historical context of the period, particularly considering the Roman gender hierarchy and the importance of sexual dominance. Ultimately, the only thing that ends up being “clear” is that it’s a complicated conversation from start to finish, regardless of the conclusions we ultimately reach.”
And David Gushee is his book Changing our Minds writes:
“How might the history of Christian treatment of gays and lesbians have been different if arsenokoitai had been translated ‘sex traffickers’ or ‘sexual exploiters’ or ‘rapists’ or ‘sexual predators’ or ‘pimps’? Such translations are plausible, even if not the majority scholarly reconstruction at this time. And they are at least as adequate, or inadequate, as ‘homosexuals’”
“Most of the translations read as if every “homosexual person” was being condemned—to eternal fire. This overly confident translation decision then shadowed the lives of all LGBTQ people, most sadly gay and lesbian adolescents rejected by their mothers and fathers (and pastors and youth ministers) as hell-bound perverts. Scholarly uncertainty about the meaning and translation of these two Greek words, together with profound cultural and linguistic differences, undermines claims to the conclusiveness of malakoi and arsenokoitai for resolving the LGBTQ issue. I deeply lament the damage done by certain questionable and sometimes crudely derogatory Bible translations in the lives of vulnerable people made in God’s image”
The truth is that no one can with certainty say what Paul was referring to by using these words and the context also gives no exact indication. Rather, the New Testament message is that we are no longer under the law of the letter, but under the law of the Spirit and the laws that he refers to, that “still apply to Christians today”, are all laws that my (and any the believer’s) Spirit objects to, since they are in direct conflict with the fruit of the Spirit and not driven by love.